760. If there is ample time for prayer and a creditor seeks that which is owed to him, one should first pay his debt and then pray [wherever paying it off is possible]. The same applies to other cases wherein one comes across an obligatory task that must be accomplished urgently, such as realizing the mosque has become najis. In such a case, he must first purify the mosque and then pray. In both cases, if he prays first, he has sinned. However, his prayer is valid.

514. If the blood that a mother observes after childbirth—due to the delivery itself—ceases to flow prior to ten days, or on the tenth day, it is the blood of nifÁs. The same will apply to the blood that is discharged upon the delivery of the first parts of the baby, based on obligatory precaution.
A woman who is in the state of nifÁs is called a nufasÁÞ.

515. The blood that a woman observes prior to the appearance of the first parts of a baby is not nifÁs.

516. It is not necessary for the baby to be completely formed; rather, even if it is incomplete—provided the common understanding is that she has given birth—the blood that she observes until ten days is nifÁs. If there is a doubt whether the common understanding considers it as giving birth, the blood will not be subject to the rulings of nifÁs.

517. It is possible that the blood of nifÁs may not be discharged for more than a mere moment. However, it does not exceed more than ten days.

518. If a woman ever doubts if she has miscarried something or not, or if that which was miscarried was a baby or not, it is not necessary for her to investigate. Additionally, the discharged blood is canonically not the blood of nifÁs, albeit the recommended precaution is that she investigates.

761. The ‘aÒr prayer must be prayed after the Ûuhr, and the ‘ishÁ prayer must be prayed after the maghrib. If one deliberately prays ‘aÒr before Ûuhr or ‘ishÁ before maghrib, his prayers are invalid.

762. If a person begins his prayer with the intention of Ûuhr and during his prayer he realizes he has already offered the Ûuhr prayer, he cannot change his intention to the ‘aÒr prayer. He must discontinue his prayer and start ‘aÒr prayer afresh. The same applies for maghrib and ‘ishÁ prayers.

763. While praying the ‘aÒr prayer, if a person doubts whether he has prayed the Ûuhr prayer or not, he must change his intention to the Ûuhr prayer. However, if there is inadequate time and after the completion of the prayer the sun will have set, not leaving time for even a single rak‘ah, he must complete his prayer with the intention of the ‘aÒr prayer. He must then consider his Ûuhr prayer to have been completed [i.e. ignore his doubt].

764. If a person becomes certain or content during his ‘aÒr prayer that he had not prayed the Ûuhr prayer, and changes his intention to the Ûuhr prayer, and then he remembers—before performing any part of the prayer—that he did actually pray his Ûuhr prayer, he must complete the rest with the intention of the ‘aÒr prayer.
The same will apply if he has not performed a rukn of prayer. In this case he must repeat the dhikr and qirÁÞah that he had performed with the intention of the Ûuhr prayer, with the intention of the ‘aÒr prayer. In both these cases, based on recommended precaution, he should complete the prayer and repeat the prayer he offered with the intention of the ‘aÒr prayer.
However, if that which he had performed was a rak‘ah, a rukÙ‘ or two sujÙd, he must repeat his ‘aÒr prayer

519. It is forbidden for a nufasÁÞ to cause a part of her body to touch the script of the Qur’an, the blessed name of the Lord’s essence, and all of His other beautiful names. The rest of the acts which are forbidden for a ÎÁÞià are also forbidden for her, based on obligatory precaution, and that which is obligatory on a ÎÁÞià is also obligatory on her.

520. The divorce of a nufasÁÞ is void, and it is forbidden to have intercourse with her. However, if her husband engages in intercourse with her, he does not have to pay a kaffÁrah.

521. Once a woman is purified from the blood of nifÁs, in a manner that blood is not even present internally, she should perform ghusl and her rituals of worship.
If she observes blood again, and sum of all the days she observed blood along with the interval of purity in between, does not exceed ten days, she will consider both discharges along with the interval of purity to be nifÁs if she had a habit in her ÎayÃ, and the interval of purity fell between two discharges which occurred during her habit. For example, if her habitual duration was six days, and she was purified for two days in between the six days, then it will be nifÁs in all the six days.
Otherwise, it will be nifÁs during the days which she observed blood. As for the days in which she was purified, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià with the obligations of a woman who is purified.

765. If a person doubts during the ‘ishÁ prayer, before reaching the rukÙ‘ of the fourth rak‘ah, as to whether he has prayed maghrib or not, and there is inadequate time for even one rak‘ah to be prayed after the completion of the prayer, he must complete the rest of his prayer with the intention of the ‘ishÁ prayer. He must then consider his maghrib prayer to have been completed [i.e. ignore the doubt].
In the case that there is adequate time for him to complete one rak‘ah or more, he must change his intention to the maghrib prayer, complete a three rak‘ah prayer, and then offer the ‘ishÁ prayer.

522. If a woman is purified from the blood of nifÁs, but entertains the possibility that blood may be present internally, obligatory precaution dictates that she insert a piece of cotton and wait for a short while. If the cotton is clean, she should perform ghusl for her rituals of worship.

766. If a person doubts during the ‘ishÁ prayer, after having reached the rukÙ‘ of the fourth rak‘ah, as to whether he has prayed maghrib or not, his prayer is invalid if his time is not constricted. In this case he must repeat both maghrib and ‘ishÁ prayers. Similarly his prayer is invalid and should be repeated if there is adequate time to complete five rak‘ah.
In the case the time left is less than this, he should complete his ‘ishÁ prayer which will be considered valid. He should then consider his maghrib prayer to have been completed [i.e. ignore his doubt].

523. If the blood of nifÁs exceeds ten days, and she has a habit in her ÎayÃ, she should consider it as nifÁs for the length of her habitual duration, and the rest as istiÎÁÃah. If she does not have a habit, she should consider it as nifÁs until day ten, and the rest as istiÎÁÃah.
The recommended precaution is that the one who has a habit should refrain from the acts which are forbidden on a nufasÁÞ, and perform the acts which are obligatory on a mustaÎÁÃah, from the day after her habitual duration to the eighteenth day after childbirth. The same will apply to a woman without a habit, from the day after the tenth day to the eighteenth day after child birth.

767. If a person repeats a prayer he has already prayed due to precaution, and during his prayer he remembers that he has not prayed the prayer prior to it, he cannot change his intention to the prior prayer. For example, if a person is praying his ‘aÒr prayer (again) due to precaution, and he remembers he has not prayed his Ûuhr prayer, he cannot change his intention to the Ûuhr prayer.

524. If a woman whose habitual duration is less than ten days, observes blood for more than her habit, she should treat it as nifÁs for the length of her habit. Obligatory precaution dictates that she refrains from performing the rituals of worship for one day after her habitual duration. For the rest of the days, until the tenth day, she is free to choose between applying the rules of a mustaÎÁÃah and refraining from performing the rituals of worship.
If the blood exceeds ten days, she should consider the days after her habitual duration as istiÎÁÃah, and offer the qaÃÁ of all the acts that she did no performing during that period. For example, if a woman who had a habitual duration of six days, observes blood for more than six days, she should consider it as nifÁs for six days, and on the seventh day, she should refrain from performing her rituals of worship based on obligatory precaution. On the eighth, ninth and tenth day, she is free to choose between refraining to perform her rituals of worship, and performing the duties of a mustaÎÁÃah. If she observes blood for more than ten days, it is istiÎÁÃah for the days after her habitual duration.

768. It is not permissible to change ones intention from qaÃÁ to adÁ or from a recommended prayer to an obligatory prayer.